INTRODUCTION
From ancient times, the proclamation of the Word of God celebration of the Holy Eucharist have formed the dual nuclei of Christian worship on the Lord's Day. This celebration, known today by many names, has been celebrated in humble homes and grand basilicas, in battlefields and amid the fields of small communities throughout the world. It has been a cause for great celebration, and the source of severe persecution. Ultimately, in the celebration of these timeless rites, we are nourished intellectually, physically, and spiritually for the journey of faith. These rites, therefore, deserve careful, devout, loving, and accessible celebrations that engage Christians of all orders, clerical and lay, in the work of praise, growth in knowledge, and the development of deep and compassionate love for all.
MINISTRIES WITHIN THE LITURGY
At all celebrations of the Liturgy, it is fitting that the principal celebrant, whether bishop or priest, be assisted by other priests, and by deacons and lay persons. That said, it is acknowledged that, within the Ordinariate, most ministries will not have expansive resources to draw upon for liturgical celebrations. This need not impoverish the celebration of the rites, provided they are prepared for carefully and served with authenticity. Herein we outline several formats by which the Liturgy may be celebrated.
I. By a Priest Alone - When a priest alone is able to serve the Liturgy, the format is simple. The priest takes all the leadership roles (denoted by plain type), and the people respond (denoted by bold type). In such an instance, it is best to preside from the Altar for the entirety of the celebration, save for the readings which may be fittingly proclaimed from a lectern or, in the case of the Gospel, among the people.
II. By Priest and Lay Minister - Possibly the most common arrangement anticipated within the Ordinariate, this celebration may principally take place at the Altar, with the Lay Minister intoning or reciting the Introit, reading the First Reading, intoning or reciting the Gospel Acclamation, and reading the General Intercessions from a lectern. The Lay Reader then ministers the Cup, as directed by the priest.
III. By Priest, Lay Minister, and Servers - Similar to the arrangement above, except that servers may be assigned roles such as cross-bearer, candle-bearer, book-bearer, etc.
IV. By Priest, Deacon, Subdeacon/Lay Minister, and Servers - The most involved form contemplated, this form must be carefully prepared and adapted to the specific needs of the celebration. Servers (who may be laypersons or individuals in Minor Orders) perform the roles noted above. A Lay Minister intones or recites the Introit. A Subdeacon or Lay Minister proclaims the First Reading. A Lay Minister intones the Gospel Acclamation. The Deacon proclaims the Gospel, offers the General Intercessions, prepares the Altar at the Offertory, assists the Priest at the Altar as needed or directed throughout the Communion Rite, ministers the Cup, and issues the dismissal "Let us depart in peace."
It is the bishop's prerogative, when present, to be the principal celebrant at the Lord's Table, and to preach the Gospel.
It is appropriate that the other priests present (and vested according to their order) stand with the celebrant at the Altar, and join in the consecration of the gifts and in the distribution of Communion.
Local ministries, especially in parish contexts, are permitted to employ lay readers in place of Lay Ministers, and - in cases of genuine necessity - lay eucharistic ministers.
GENERAL RUBRICS
At a minimum, the Altar is spread with a clean white cloth during the celebration.
It is desirable that the Lessons be read from a lectern or pulpit, and that the Gospel be read from the same lectern, or from the pulpit, or from the midst of the congregation. It is desirable that the Lessons and the Gospel be read from a book or books of appropriate size and dignity.
If there is no Communion, all that is appointed through the General Intercessions may be said. A hymn or anthem may then be sung, and the offerings of the people received. The service may then conclude with the Lord's Prayer; and with either the Grace or a blessing.
In the absence of a priest, all that is described above, except for the absolution and the blessing, may be said by a deacon, or, if there is no deacon, by a Lay Minister.
Genuinely necessary announcements may be made before the service, after the Creed, before the Offertory, or at the end of the service, as convenient.
It is the function of a deacon to make ready the Table for the celebration, preparing and placing upon it the bread and cup of wine. It is customary to add a little water to the wine. The deacon may be assisted by other ministers.
During the Great Thanksgiving, it is most visually appropriate for only one chalice to be present upon the Altar. If need be, a flagon or cruet of wine may be placed upon the altar, and additional chalices may be filled after the Breaking of the Bread.
In situations where deemed pastorally appropriate, individual cups may be prepared (with wine and a little water) before the Liturgy. These cups should be placed in a functional tray that will hold them secure for distribution, and be brought to the Altar and set there at the Offertory.
While the people are coming forward to receive Communion, the celebrant receives the Sacrament in both kinds. The bishops, priests, and deacons at the Holy Table then communicate, and after them the people.
Opportunity is always to be given to every communicant to receive the consecrated Bread and Wine separately. But the Sacrament may be received in both kinds simultaneously, in a manner approved by the bishop.
When the celebrant is assisted by a deacon or another priest, it is customary for the celebrant to administer the consecrated Bread and the assistant the Cup. When several deacons or priests are present, some may administer the Bread and others the Wine. In the absence of sufficient deacons and priests, lay persons licensed by the bishop according to the canon may administer the Chalice.
When the service of a priest cannot be obtained, the bishop may, at discretion, authorize a deacon or lay minister to distribute Holy Communion to the congregation from the reserved Sacrament as provided for in the Order for Communion from the Reserved Sacrament.
If any of the consecrated Bread or Wine remain, apart from any which may be required for the Communion of the Sick, or of others who for weighty cause could not be present at the celebration, or for reservation for future need, the celebrant or deacon, and other communicants, reverently eat and drink it, either after the Communion of the people or after the Dismissal.
VESTMENTS FOR THE CELEBRATION
The typical vestments for the celebration of the Eucharist are:
For the Priest: alb, cincture, stole, and chasuble
For the Deacon: alb, cincture, stole, and (if available) dalmatic
For the Subdeacon: alb, cincture, and (if available) tunicle
For the Lay Minister and Servers: cassock and surplice or alb and cincture
A bishop, when celebrating an ordinary liturgy, will add the pectoral cross and the zucchetto to the vesture of the priest. When celebrating pontifically, he will add the mitre and crozier, and may wear a lightweight dalmatic beneath the chasuble as well. The episcopal dalmatic may be white, or the color of the day.
At the discretion of the celebrant the chasuble may be omitted.
With the consent of the Ordinary, it is permissible to celebrate wearing cassock, surplice, and stole.
LITURGICAL COLORS
The full spectrum of liturgical colors are:
Solemnities
Christmas Season
Lacking other vestments, WHITE may be used at any time.
Lacking BLACK, PURPLE may be used in Lent.
At ritual masses, the color of the day
or a color appropriate to the mystery being celebrated is used
at the discretion of the Celebrant,
unless otherwise specified in the rubrics.
CONCERNING THE ELEMENTS
The proper elements for the celebration of the Eucharist are wheat bread, either leavened or unleavened, and grape wine (of any color), with which is mixed a little pure water.
In cases of genuine medical necessity, permission is given for the use of low gluten breads, or - in cases of radical allergy - bread of an alternative, non-glutenous grain to be used.
In cases of genuine necessity, permission is given for the use of mustum (mixed with a little pure water) to be used in the Eucharistic celebration.
The use of any elements beyond these would render doubt about the validity of the sacrament, and should be scrupulously avoided. When doubt exists, the bishop should be consulted.
MISCELLANEOUS PROVISIONS
A minimum of two and a maximum of six candles should stand upon the Altar at the time of Eucharistic celebration. A seventh candle may be added when the Bishop celebrates pontifically.
From Easter to Pentecost, a Paschal Candle - properly decorated - is to be used.
Two candles may flank the lectern from which the readings, particularly the Gospel is proclaimed, or may be carried in procession to flank the Gospel when read amid the assembly.
The use of battery powered candles of dignified appearance and quality is permitted when required.
If individual cups are to be used, a bowl of water must be prepared to receive them after use. After Mass, the vessels must be cleansed and the water disposed of either by consuming it, pouring it down a psinca/sacrarium, or by pouring it upon open, untrodden ground.
Whenever possible, the use of disposable plastic communion cups must be avoided. It is understood that in jails, prisons, psychiatric facilities, and among those with diminished faculties, glass could be broken which could lead to injury. The best judgement of the celebrant is to be used. Even if disposable cups are used, they must be thoroughly washed before being disposed of to ensure that the Precious Blood is not being inadvertently desecrated.
DISCIPLINARY RUBRICS
If the priest knows that a person who is living a notoriously evil life intends to come to Communion, the priest shall speak to that person privately, and tell them that they may not come to the Holy Table until they have given clear proof of repentance and amendment of life.
The priest shall follow the same procedure with those who have done wrong to their neighbors and are a scandal to the other members of the congregation, not allowing such persons to receive Communion until they have made restitution for the wrong they have done, or have at least promised to do so.
When the priest sees that there is hatred between members of the congregation, he shall speak privately to them, telling them that they may not receive Communion until they have forgiven each other.
And if the person or persons on one side truly forgive the others and desire and promise to make up for their faults, but those on the other side refuse to forgive, the priest shall allow those who are penitent to come to Communion, but not those who are stubborn.
In all such cases, the priest is required to notify the bishop, within fourteen days at the most, giving the reasons for refusing Communion.